“Baptism is not to be administered to any that are out of the risible Church, till they profess their faith in Christ and obedience to Him: but the infants of such as are members of the visible Church are to be baptized.”1
The question, Who are the proper subjects of baptism? is determined by the design of the ordinance and the practice of the Apostles. It has been shown that, according to our standards, the sacraments (and of course baptism) were instituted, to signify, seal, and apply to believers the benefits of the redemption of Christ. The reception of baptism, so far as adults are concerned, is an intelligent, voluntary act, which from its nature involves, (1.) A profession of faith in Christ, and (2) A promise of allegiance to Him.
This is clear, —
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From the command of Christ to make disciples of all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost. A disciple, however, is both a recipient of doctrines taught, and a follower. Every one, therefore, who is made a disciple by baptism, enrolls himself among the number of those who receive Christ as their teacher and Lord, and who profess obedience and devotion to his service.
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This is further clear from the uniform practice of the Apostles. In every case on record of their administering the rite, it was on the condition of a profession of faith on the part of the recipient. The answer of Philip to the eunuch who asked, What doth hinder me to be baptized? “If thou believest with all thine heart thou mayest,” discloses the principle on which the Apostles uniformly acted in this matter.
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This has in all ages been the practice of the Church. No man was admitted to baptism without an intelligent profession of faith in Christ, and a solemn engagement of obedience to Him. The practice of Romanist missionaries in baptizing the heathen in crowds, can hardly be considered as invalidating this statement.
Although this has been the principle universally admitted, there has been no little diversity as to its application, according to the different views of the nature of the faith, and of the character of the obedience required by the Gospel. In some points, however, there has ever been a general agreement.
Qualifications for Adult Baptism.
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Faith supposes knowledge of at least the fundamental doctrines of the Gospel. Some may unduly enlarge, and some unduly restrict the number of such doctrines; but no Church advocates the baptism of the absolutely ignorant. If baptism involves a profession of faith, it must involve a profession of faith in certain doctrines; and those doctrines must be known, in order to be professed. In the early Church, therefore, there was a class of catechumens or candidates for baptism who were under a regular course of instruction. This course continued, according to circumstances, from a few months, to three years. These catechumens were not only young men, but often persons in mature life, and of all degrees of mental culture. Where Christian churches were established in the midst of large heathen cities, the Gospel could not fail to excite general attention. The interest of persons of all classes would be more or less awakened. Many would be so impressed with the excellence of the new religion, as to desire to learn its doctrines and join themselves to the company of believers. These candidates for baptism, being in many cases men of the highest culture, it was necessary that their teachers should be men thoroughly instructed and disciplined. We accordingly find such men as Pantænus, Clemens, and Origen successively at the head of the catechetical school of Alexandria.2 These schools, although primarily designed for converts from among the Jews and heathen, on account of their high character, soon began to be frequented by other classes, and especially by those who were in training for the ministry. When Christianity became the prevalent religion, and the ranks of the Church were filled up, not by converts of mature age, but by those born within its pale and baptized in their infancy, the necessity for such schools no longer existed. Their place, however, was supplied by the systematic instruction of the young in preparation for their confirmation or their first communion.
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All churches are agreed in demanding of adults who are candidates for baptism, a profession of their faith in Christ and the Gospel of his salvation.
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They agree in requiring of those who are baptized the renunciation of the world, the flesh, and the devil. This involves a turning from sin, and a turning to God.